人性中恶的因素对所有权制度的影响

所有权制度是人类法律制度中极为重要的组成部分,所有权制度的建构和演进与人性密切相关,所有权制度既承认人的动物性欲望并给予合理程度的满足,又看到人的过度欲望之恶以设置预先的防范,正是出于对人性中恶的因素即人性中自私、懒惰、贪婪等欲望的深刻认识,导致了所有权制度的产生和变革.     

人性恶学说与民法之有机关联:历时性考察

本文运用历时研究的方法,在探讨法与人性之必然价值关联基础上,致力于探析人性恶假设与民法诸项价值理念与内在体系之有机联系,认为民法对人性之认同程度越高,民法权利体系则愈加完备;反之,民法对人性之限制愈重,民法权利体系则日趋封闭。     

Face Off: The Ironic,The Irenic and the Face Between

The formation of a school, whether feminist, critical, Marxist or other involves the establishment of a doctrine – literally a teaching – and a group of students or followers – the disciples who form the discipline. No doctrine without disciples has been the history of the schools and the formative principle of academic movements. They exist in the end to convert their students, old to young, male to female, female to male, or female to female, or any other possible combination of orientations. And conversion implies orthodoxy, institutionalization and hierarchy or at least a relation to hieros and hierarchy. This paper examines these themes in terms of the specific example of feminist legal studies and a curious recent discursive event, a polemical exchange on the identity of the movement, the face of feminist legal studies, as viewed through a eulogy and a challenge to that praise. Thanks to Richard Collier, Margaret Davies, Margaret Halliwell, Elena Loizidou, Desmond Manderson, Ngaire Naffine for correspondence, for relevant discussions, and candid responses. Especial thanks to Thanos Zartaloudis for a peculiarly detailed and hospitable reading, offered at a time when it would have been much easier, both just and more appropriate for him to say very little, almost nothing. And emotive thanks as well to Linda Mills for her customary frankness and finely honed attention.     

邪教犯罪研究

邪教犯罪活动是在世界范围内存在的一种反社会、反人类、反理智的极端社会行为,其具有十分严重的社会危害性,尤其是在我国,近年来,邪教“法轮功”组织的活动十分猖獗。对邪教犯罪的特点、手段及其预防对策,进行了分析。     

The Changing Face of the Yakuza

Over the last half century, Japan has undergone considerable political, economic and social change. In response to these changes, Japan's criminal organisations, collectively known as yakuza, have themselves rapidly adapted. This chapter explores these developments. The two main factors driving the yakuza's historical development are first, changing market opportunities and secondly, vagaries in the legal and law-enforcement environment in which these groups operate. During the last decade these two factors have had a serious impact on the yakuza fortunes; the 1992 bōryokudan (yakuza) countermeasures law and Japan's protracted economic woes following the collapse of the bubble economy in 1990 have made their lives considerably harder. Since then, legal and social developments have further undermined these groups. While the yakuza have attempted to reduce the impact of these developments by adopting a lower profile and strengthening the mechanisms by which inter-syndicate disputes are resolved peacefully, there is inevitably a tension here with their members' needs to make money. The continued existence of illegal markets, and the lack of political will to seriously tackle these groups, makes the survival of these groups a certainty. However, the space within which they can operate has diminished and is diminishing.     

Good and Evil in Indian Buddhism: The five Sins of Immediate Retribution

Indian Buddhist sources speak of five sins of immediate retribution: murder of mother, father, an arhat, drawing the blood of a buddha, and creating a schism in the monastic community. This category provides the paradigm for sinfulness in Buddhism. Yet even these sins can and will, be expiated in the long run, demonstrating the overwhelmingly positive nature of Buddhist ethics     

Is a Refrigerator Good or Evil? The Moral Evaluation of Everyday Objects

Certain objects such as family heirlooms are often treated as if they have intrinsic moral qualities, including sacredness and infinite value. Other objects such as instruments of torture are often seen as inherently repellent. Do people also evaluate more mundane objects such as refrigerators as morally good or bad? Here we explore the nature and scope of moral object evaluation through two experiments that asked participants to rate how morally good or bad a large set of familiar objects were. We find that (a) everyday objects tend to be seen as morally positive and (b) unlike mere liking, the moral evaluation of objects is positively linked to the age and political conservatism of the participants. These findings are discussed in relation to research on automatic evaluation, mere exposure effects, and the relationship between affective states and moral judgments.     

融贯性论证的整体性面向

法律论证的正确性宣称,一方面要求一个正确的司法决定应当能够根据有效法逻辑地推导出来,另一方面要求所适用的法律规范本身是合理或公平的。前者需满足逻辑一致性的要求,表现为演绎式的线性证立方式;后者需满足融贯性的要求,表现为各个理由之间的相互支持关系,是一种整体性的证立方式。坚持融贯性标准的法律论证,在本质上是一种整体性的证立方式。     

Face to Face

Peirce shows how he presupposes that a ‘most general science of semeiotic’ is entirely a matter of culture. Semiotics unfolds even beyond the debate on specific differences between nature and culture. The expression ‘semiotics of culture’ entails all components of a true pleonasm. Pierce finds his parallel in the philosophy of Hegel and both philosophers consider the close ties between expressiveness and consciousness as a specifically human, cultural and spiritual activity. That viewpoint leads not only to linguistic but also to other expressive phenomena, among which the body. Faces are perhaps the most outstanding bodily carriers of expression, so that Peirce’s analyses of Thirdness relate to the human face, not as a natural but as a cultural datum, in particular an artifice. A face-to-face relationship is embedded in a regulative discourse rather than an ethical appeal or other metaphysical dimensions. Three cases show various degrees of artificiality with different semiotic implications: Tilda Swinton’s appearance at the recent 2008 Oscar ceremony, the body art of Orlan and the first 2005 facial transplant of Isabelle Dinoire. The three do not only show how the human face is an artifice, but also how realities can appear to be fictitious within patterns of semiotic nature. Any sign can be a correlative to a fictitious world!

---

论黑恶势力“内部渗透”的防治

近几年来,我国黑恶势力犯罪现象日益严重,黑恶势力不仅渗透经济领域,而且向基层政权组织进行“内部渗透”。黑恶势力进行“内部渗透”大都遵循这样一条主线:壮大经济实力——寻求“保护伞”——向党政司法机关直接渗透势力。黑恶势力“内部渗透”之所以能得逞归因于某些基层政权组织的软弱与涣散等因素。防治黑恶势力向我内部渗透须采取综合治理手段。     

从历代邪教看法轮功的危害

邪教法轮功与中国历代邪教和当代国际邪教一样．都是冒用宗教、气功或其他名义，神化教主．制造迷信邪说．盎惑、蒙骗、发展控制成员，危害社会的邪恶组织。其本质是反人类、反社会、反科学。     

论刑罚"恶名"的由来

刑罚是一种最古老、持久、稳固的社会历史机制.古今中外刑法学家们对刑罚有着不同的理解和认识,刑罚在谩骂和称颂的交响乐中背负着繁重的使命.刑罚所承受的"恶名"是显而易见的:作为报应的工具,刑罚显得虚伪;作为赔偿的手段,刑罚显得无所适从;作为功利的方式,刑罚显得残酷,且违反基本人权.因此,民主国家的刑罚制度不得不具有恶名声,刑罚难以逃脱其"恶名".     

论邪教法轮功群体的心理特征

从邪教法轮功群体产生、发展、分化等方面分析了其心理原因，为争取教育绝大多数法轮　功练习者，严惩李洪志等极少数顽固分子，提供心理学方面的理论依据。     

邪教防控对策研究——浙江省大学生邪教防控知识问卷调查

以邪教倾向性人格为切入点,以高校学生为主要研究对象,专门设计调查问卷。调研结果显示,大学生的主流是积极、健康的,有科学的人生观、价值观,家庭、学校生活和谐,对宗教和邪教也有正确的认识。但在当前社会形势下,大学生信仰状况仍呈现出矛盾性、非理性、多样性和可塑性的特征。部分大学生对当今社会表示不满;否认道德对人的发展的作用;对自己的前途感到迷茫;部分大学生有迷信思想,甚至对邪教抱一定的赞同态度。因此,必须加强对大学生的思想政治教育工作,培育其科学精神;加强高校反邪工作,充分发挥学生主观能动性;宣传宗教政策,挤压邪教生存空间;关心学生心理健康,重视学生精神需求;坚守网络阵地,净化网络环境;优化知识结构,提高学生综合素质;鼓励理论研究,探索邪教防控新对策。     

The Security Council in the Face of Genocide

The genocide in Rwanda will define for our generation the failureto intervene in the face of mass human rights abuses. The UNSecurity Council (the Council) was intimately involved in thisterrible event, with the decisions it took from October 1993,when a peacekeeping mission was created for Rwanda, having adecisive effect on what happened. This article details the crucialmeetings held by the Council in secret and informal sessionsand describes how a serious assessment of the situation in Rwandawas simply missing. It shows how the peacekeepers of the Council'smission to Rwanda were abandoned during the genocide and howthe efforts of these UN personnel to ease the suffering of theRwandan people were ignored by the Great Powers.     

On the Choice of Prison Execution between Good and Evil

监狱行刑善恶或道德行为选择,是监狱行刑者在一定的善恶观念支配下,在监狱行刑活动中对涉及服刑罪犯执行刑罚或相关利益的行为的自觉自愿抉择,其选择需要具备外在的可能性、内在的可能性以及行为选择能力的必备条件.当下我国监狱行刑善恶选择的现状积极变化和消极变化都很突出,究其原因,既有来自宏观的社会原因,又有出自监狱干警的职业特点和干警自身的因素,目前的状况,使得监狱干警进行善恶或道德选择处于一种两难状态,即陷入了道德困境,如何走出困境？从根本上说,走出困境必须依靠人们包括监狱干警改造社会的实践活动和道德境界及选择能力的提高.在监狱行刑活动实践中,要正确进行善恶选择,监狱干警职业道德建设要把提升干警善恶选择水平作为着力点.